大乘法苑義林章 1.34

1.34

第八諸位闕具者，此說五心唯依因位新遇一境次第別生，有未知故，若遇舊境，但有決定、染淨、等流，或唯染淨、等流二心，或唯等流、或唯染淨、或唯決定，一念不續故。無唯尋求不起率爾，若可尋求必先不了，故定有率爾。五識之中無唯率爾無尋求心，《瑜伽》說故，非所餘識故。《成唯識》說八地以去乃至成佛，任運決定不假尋求，故但有四。三乘通論，無漏具五，有尋求故。即諸剎那義別說有，非前後起。初轉依等，如前已說。

Eighth, concerning deficiency and completeness across the various stages: this explanation of the five minds is based only on the causal stage when newly encountering an object and arising separately in sequence, because there is something not yet known. If an old object is encountered, there are only the deciding, defiling-or-purifying, and equal-outflowing [minds], or only two minds—the defiling-or-purifying and the equal-outflowing—or only the equal-outflowing, or only the defiling-or-purifying, or only the deciding, because [they may occur for] a single moment without continuing. There is never seeking alone without the initial-contact [mind] having arisen; if there can be seeking, one must first have been unclear, and therefore there is definitely the initial-contact [mind]. Among the five consciousnesses, there is no initial-contact alone without a seeking mind, because the Yogācārabhūmi states it, not the other consciousnesses. The Cheng weishi lun states that from the eighth bhūmi onward and up to the attainment of buddhahood, [mind] decides spontaneously without needing to seek, and therefore there are only four. In general discussion of the three vehicles, the anāsrava possesses all five, because there is seeking. That is to say, they are explained as existing according to different aspects of various moments, not arising sequentially before and after. The initial turning of the support and so forth have already been explained as above.